Sanctification.
Zion's Advocate, April 1903, Vol. 42, No. 4.
Having shown that the claim of some to be entirely sinless in this life is absurd and unsupported by the Holy Scriptures and contradictory to its plain teaching, we now propose to show what scriptural sanctification really is. The word is found in many places both in the Old and New Testament. The word sanctify is from the Greek word Hagiozo. The first or primary sense of this word is to separate, set apart, consecrate, or sanctify, from a common to a higher or sacred use or purpose. Moses was commanded to make an holy anointing oil, and to anoint the tabernacle, and the ark, and the table and all its vessels, and the candlestick and its vessels, and the altar of incense, and the altar of burnt-offering with all its vessels, and the laver and its foot. God said to him, "Thou shalt sanctify them, that they may be most holy." Exodus xxx. 29. Referring to this, Christ said to the scribes and Pharisees, "Ye fools and blind: for whether is greater, the gold, or the temple that sanctifieth the gold." Matt. xxiii. 17. The anointing ceremony did not make the gold sinless, for it was not sinful before it was anointed. Anointing it with the holy oil removed no sin. It was merely separated in this way from its common use, and set apart to a holy service. Jesus said to the Jews, "Is it not written in your law, I said, Ye are gods? If he call them gods to whom the word of God came, and the scripture cannot be broken, say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?" John x. 34-36. In this passage he speaks of himself as having been sanctified by the Father. He cannot mean that he had been made pure, for he had never been impure. He means he had been set apart unto a special work.The saints are commanded to sanctify the Lord God in their hearts. I. Peter iii. 15. They are not required to make him pure and holy, but to set him apart to themselves as the only object of love, adoration, and praise. This idea is expressed in Isaiah viii. 13, "Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread." It is declared in the twenty-ninth chapter of this prophecy, "Therefore thus saith the Lord, who redeemed Abraham, concerning the house of Jacob, Jacob shall not now be ashamed, neither shall his face now wax pale. But when he seeth his children, the work of mine hands, in the midst of him, they shall sanctify my name, and sanctify the Holy One of Jacob, and shall fear the God of Israel." In the sentence in the prayer the Lord taught his disciples "Hallowed be thy name," hallowed is from the same Greek word, hagiazo, and means sanctified or set apart to be reverenced as holy and sacred, as separated from all created beings and superior to them.
Jude addresses them "that are sanctified by God the Father, and preserved in Christ Jesus and called." Jude 1. Notice the three things here declared to have been done for them, and the order in which they were performed. They were first sanctified, then preserved in Christ, and then called. That is, they were chosen and set apart in the purpose of God as his own elect, preserved in Christ as such, and finally called with a holy calling according to that purpose. Christ is declared to have perfected forever them that are sanctified by one offering. Hebrews x. 14. This shows they were sanctified before they were perfected. Then the sanctification did not make them perfect, but it was the one offering that did it. Those who were sanctified or set apart or chosen to that end were perfected forever by the offering which Christ made for them.
The primary meaning of the term sanctification, as shown by these passages, is to consecrate or set apart to a holy use or service, including the choice of the thing thus consecrated. In being born again the child of God experiences, also, a work of sanctification. Thus Paul says, referring to a train of sinners already mentioned, "And such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God." I. Corinthians vi. 11. In this work all receive the same washing, sanctification, and justification, and it is all done by the same Spirit and in the same name. This washing and sanctification is experienced in the soul, against which the flesh lusts and keeps up a continual warfare.
Jesus, who is made the wisdom, righteousness and redemption of his people, is made their sanctification also. I. Corinthians i. 30. He is in them, and his presence sanctifies them as his dwelling place, his wisdom gives them understanding, his righteousness affords them a covering, and his redemption liberates them from guilt. There are no degrees in this work, for all are blessed by it exactly alike. No flesh, then, should glory in his presence, for every one that glories ought to glory in the Lord alone.
A practical sanctification is required of those who have been sanctified by the Spirit of God. They are required to present their bodies a living sacrifice, holy, acceptable to God, as their reasonable service. Romans xii. 1. This can never be perfectly done in this life. Paul kept his body under, and brought it into subjection to some extent (I. Corinthians ix. 27), yet there was a sense in which he was captivated by sin which still ruled in his members (Romans vii. 23). The power of this law of sin in our flesh will never be fully destroyed here. When our bodies are raised from death, and sanctified by the creative power of God, then a full and complete sanctification of the body, as well as of the soul, will be given us. Then we shall be entirely set apart to live with God, to love and adore him forever.
The wretchedness of the saints in this world arises from the sense of sin in their nature. It was that which made Paul exclaim, "O wretched man that I am! who shall deliver me from the body of this death?" To be entirely free from sin and to love God infinitely will make heaven supremely delightful to every saint. The thought of having no sinful thoughts or inclinations makes one long to be there. Satan, sin and death will then have been subdued and destroyed, and all will be peace and joy and love and praise to God forever.
There's a region above, free from sin and temptation,
And a mansion of love for each heir of salvation.
Then dismiss all thy fears, weary pilgrims of sorrow,
Though thy sun set in tears, 'twill rise brighter tomorrow.
O that cloudless "tomorrow!" We have often hoped for a brighter tomorrow here, but as often have we been disappointed. Every service rendered has its imperfection; every note of praise, its inharmonious sound; every joy, its sorrow; every sweet, its bitter.
E'en the rapture of pardon is mingled with fears,
And the cup of thanksgiving, with penitent tears.
Our soul leaps forward at the thought that when sanctified in that sweet "tomorrow" we will be free indeed.
J. R. D.
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